Lexical Summary lithoboleó: To stone, to pelt with stones Original Word: λιθοβολέω Strong's Exhaustive Concordance stone, cast stones. From a compound of lithos and ballo; to throw stones, i.e. Lapidate -- stone, cast stones. see GREEK lithos see GREEK ballo NAS Exhaustive Concordance Word Originfrom lithos and balló Definition to pelt with stones, to stone NASB Translation stone (1), stoned (2), stones (2), stoning (1), went on stoning (1). Thayer's Greek Lexicon STRONGS NT 3036: λιθοβολέωλιθοβολέω, λιθοβόλω; imperfect 3 person plural ἐλιθοβόλουν; 1 aorist ἐλιθοβόλησα; passive, present λιθοβολοῦμαι; 1 future λιθοβοληθήσομαι; (λιθοβόλος, and this from λίθος and βάλλω (cf. Winers Grammar, 102 (96); 25, 26)); the Sept. for סָקַל and רָגַם; equivalent to λιθάζω (which see), to stone; i. e. a. to kill by stoning, to stone (of a species of punishment, see λιθάζω): τινα, Matthew 21:35; Matthew 23:37; Luke 13:34; Acts 7:58f; passive, John 8:5; Hebrews 12:20. b. to pelt with stones: τινα, Mark 12:4 (Rec.); Acts 14:5. ((Diodorus 17, 41, 8); Plutarch, mor., p. 1011 e.) Stoning arose in ancient Near Eastern jurisprudence as a communal form of capital punishment. In Israel it safeguarded covenant purity by visibly removing flagrant sin from the congregation (Deuteronomy 13:10; Leviticus 24:14). The Torah required the witnesses to cast the first stones, ensuring integrity of testimony (Deuteronomy 17:7). Because it involved the whole assembly, stoning expressed corporate loyalty to God’s holiness and law. Canonical Foundations Old Testament legislation prescribed stoning for idolatry, blasphemy, sorcery, adultery, rebellious sonship, and Sabbath violation. The penalty underscored that the wages of unrepentant sin are death and that covenant membership carries grave responsibility. These passages supply the theological backdrop for New Testament occurrences of λιθοβολέω (to stone). Occurrences in the New Testament 1. Matthew 21:35. In the Parable of the Vineyard, the tenants “stoned another” of the owner’s servants, dramatizing Israel’s repeated rejection of God’s prophets. Theological Themes • Covenant Accountability: Stoning highlights divine justice. God’s holiness demands judgment, yet His patience is seen in sending prophets repeatedly (Matthew 21:35-36). • Prophetic Rejection: The verb regularly links Israel’s leaders with violence against divine messengers. Jesus’ lament personifies Jerusalem’s history of resisting God’s word. • Redemptive Contrast: Stephen’s martyrdom shows the New Covenant response to persecution—prayer for enemies and entrusting one’s spirit to Jesus (Acts 7:59-60), echoing the cross. • Law and Grace: Hebrews 12:18-24 sets Sinai’s threat of stoning beside the sprinkled blood of Jesus “that speaks a better word than the blood of Abel,” underscoring the transition from condemnation to forgiveness. Christological Significance Jesus never commanded stoning, even when Mosaic Law appeared to call for it (John 8:5-11). His response to the adulterous woman illustrates how He fulfills the law’s righteous demands by bearing sin Himself. The Lord’s own followers faced stoning, sharing “the fellowship of His sufferings” (Philippians 3:10). Thus the term ultimately points to the greater Substitute who dies outside the camp for His people. Ministry and Pastoral Implications 1. Perseverance in Witness. Stephen’s courage and Paul’s resilience encourage believers to maintain gospel proclamation despite hostility. Stoning in Early Church History Post-apostolic records (e.g., the Martyrdom of Polycarp) show that public execution by stoning continued sporadically. Early Christians interpreted such deaths as participation in Christ’s sufferings and as seeds for church growth, embodying Tertullian’s dictum, “The blood of the martyrs is the seed of the Church.” Summary Strong’s Greek 3036, λιθοβολέω, vividly portrays the gravity of sin, the cost of prophetic faithfulness, and the surpassing grace revealed in Jesus Christ. Its seven New Testament occurrences move from parabolic illustration to historical martyrdom, culminating in theological reflection that contrasts law and gospel. Stoning, once a sign of covenant judgment, now propels believers to marvel at the One who was condemned so that sinners might be forgiven and free. Englishman's Concordance Matthew 21:35 V-AIP-3PGRK: ὃν δὲ ἐλιθοβόλησαν NAS: another, and stoned a third. KJV: another, and stoned another. INT: one moreover they stoned Matthew 23:37 V-PPA-NFS Luke 13:34 V-PPA-NFS Acts 7:58 V-IIA-3P Acts 7:59 V-IIA-3P Acts 14:5 V-ANA Hebrews 12:20 V-FIP-3S Strong's Greek 3036 |
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